Sober Singularity, Section 4
SECT. IV.
Qu. 3. IN what caſes eſpecially, doth it concern us, to be moſt cautious and circumſpect, upon this account, that we be not drawn to evil by the practiſe of a multitude.
Anſ. For ſatisfaction to this enquiry, you muſt well obſerve and remember, that this caution is needful in every caſe, and doth oblige us to be circumſpect in every reſpect, to keep a ſtrict eye of jealouſy upon our ſelves at every turn, that we be not inſnared or drawn aſide into ſin by following a multitude. The counſel is delivered indefinitely without limitation to times, perſons, or caſes: and is equipollent to an univerſal prohibition. For as where the ſpirit of God hath not added, we muſt not make additions; ſo where he hath not limited, we muſt not ſet bounds and limits, by a narrowing interpretation. Thou ſhalt not follow a multitude, i. e. not any multitude, of what ſort ſoever, whereſoever they are, or in what ages or places ſoever they live, in the doing of evil.
Nevertheleſs there are ſome peculiar caſes, in which this word of advice doth eſpecially concern us: wherein we are more than uſually inclined, to follow the multitude, and therefore ought to be more than ordinarily watchful over our hearts, that they do not turn us aſide upon this temptation. I will only mention ſix.
1. In caſe of our Anceſtors, and progenitors, that have gone before us. When our forefathers have generally taken any corrupt way, there is a great addictedneſs in their poſterity to take the ſame courſe, and there needs a great meaſure of caution, that we be not followers of them. What! will ſome ſay, ſhall we condemn our forefathers, and judg our ſelves wiſer and better then all that have been before us? they made no ſcruple of ſuch and ſuch actions; they worſhipped God in this, or the other manner; and ſhall we be more ſcrupulous then they were? No, we will be for the old way, and cleave to that religion, which our fathers were of. This was the argument which the woman of Sychar produced, in her diſcourſe with Chriſt, to countenance the ſchiſmatical temple on Mount Gerizim, Joh. 4.20. Our fathers worſhipped in this mountain, and ye ſay, that in Jeruſalem is the place where men ought to worſhip. As if ſhe had ſaid, whatever ſcriptures you may bring, or reaſons you may preſs, to keep cloſe to the inſtitution of God, and to worſhip him at Jeruſalem; yet I am ſure, Our fathers were of another mind: They thought the punctilio's of inſtitution, and divine appointment, were not ſo ſtiffly to be adhered unto: and why ſhould not we do, as our fathers have done? And how hot were the Scribes and Phariſees for maintaining and upholding their fathers traditions? though ſome of them were down right contradictions againſt, and others corrupt additions unto the word of the Lord? See how they plead and quarrel with Chriſt, and his diſciples for their non-conformity therein, Mar. 7.5. Then the Phariſees and Scribes asked him, why walk not thy diſciples according to the tradition of the elders, but eat bread with unwaſhen hands? q.d. This conſtitution we received from our fathers, the elders of former generations: and why ſhould not you be concluded by it, and give obedience thereunto? If it had been a novel, upſtart opinion, ſomething might be ſaid againſt it: but it hath continued a long time in the Church, even ſince the dayes of our forefathers.
To ſet you right in this matter, and to diſcover the vanity, and danger of this way of ratiocination; Give me leave to put you in mind of theſe five things.
1. It was one end of the death of our Lord Jeſus Chriſt, wherein all thoſe are ſharers, that are ſaved by him, that he might redeem his people from the vain converſation received by tradition from their fathers: that he might bring them to embrace the commandments of God, and to give up themſelves entirely in ſubjection to the Law of the Lord. So that, mark it Sirs, Have you an intereſt in the blood of Jeſus Chriſt? would you make it appear that you are reconciled unto God by the ſufferings of his Son? Why, this is one way to prove it, By renouncing the vain traditions of your Fathers, as far as they are diſſentaneous to the word of God, and have no footing in the word. As Chriſt redeemed God's peculiar people from the curſe of the Law, that their perſons might be accepted, and their iniquities forgiven: and as he redeemed them from their bondage unto Satan, that their natures might be ſanctified, and themſelves ſet apart unto communion with God: So he redeemed them alſo from the vain practiſes of their Fathers, that their lives might be ordered according to the Law of the Lord. What can be more perſpicuous and evident? 1 Pet. 1.18, 19. Foraſmuch as ye know, that ye were not redeemed with corruptible things, as ſilver and gold, from your vain converſation received by tradition from your fathers. But with the precious bloud of Chriſt, as of a lamb without blemiſh and without ſpot.
2. One ſpecial reaſon, why the Lord was graciouſly pleaſed to give forth the Scriptures, and to leave his will upon record in the Scriptures was this, that we might not pin our faith upon our fathers ſleeves, nor think it enough to do, as our anceſtors have done. Sirs, If God had intended the traditions of our fathers as a rule of direction for us, and that they ſhould have been obligatory upon us on all occaſions, he would have left us unto them, and not have ſignified his will by writing in the word. So that take heed left you fruſtrate the grace of God, in ſending the holy Ghoſt to endite the Scriptures, and ſtirring up the Prophets and holy men of God, to be the pen-men thereof, that we might have a certain rule from which we muſt not recede. For as the Apoſtle argueth in the caſe of juſtification. If righteouſneſs came by the moral Law, then there was no need of the death of Chriſt: the ſame will hold good in caſe of the rule of life, If the traditions of our fathers were a ſufficient guide, then there was no need of the Scriptures. And therefore you ſhall find that the Lord gave forth his ſtatutes and teſtimonies, as to ſupply the deficiency of the light of nature; ſo to call men off from cleaving to the corruptions of their fathers, Pſal. 78.5, 6, 7, 8. For he eſtabliſhed a teſtimony in Jacob, and appointed a Law in Iſrael, which he commanded our fathers: that they ſhould make them known to their children. That the generation to come might know them, even the children which ſhould be born: who ſhould ariſe and declare them to their children. That they might ſet their hope in God, and not forget the works of God; but keep his commandments: And might not be as their Fathers, a ſtubborn and rebellious generation.
3. Whereas people are apt to plead for the Religion of their forefathers, and to be in love with it, becauſe of its antiquity; that being the old way, to which therefore they will adhaere; You muſt obſerve, That it is not every old way, without limitation or exception, that is to be approved, but the old way of holineſs, and the fear of the Lord, which ought to be regulated by the word of the Lord; and which becometh vain and ſinful when it is taught according to the traditions of men, Jer. 6.16. Thus ſaith the Lord, ſtand ye in the wayes, and ask for the old paths, where is the good way, and walk therein, and ye ſhall find reſt for your ſouls. Mark Sirs, It is not every old way that will bring ſpiritual peace, and lead you to everlaſting reſt, but the good old way. For moſt damnable corruptions may plead preſcription of time, and in ſome ſort their antiquity. There is the old way of ſin and wickedneſs, which leads directly to the chambers of death, Job 22.15, 16, 17. Hoſt thou not marked the old way, which wicked men have trodden? which were cut down out of time, whoſe foundation was overflown with a flood. Which ſaid unto God, Depart from us, and what can the Almighty do for them? There is the old way of ignorance, and atheiſm, and error, and ſuperſtition, and profaneneſs: There is the old way of Popery, with its palpable blindneſs, blood-thirſtineſs, and idolatry. And indeed Sirs, if you will hold to this principle, To be of the Religion of your forefathers, you muſt return to the vomit of Popery with all its abominations: you muſt wallow in the mire of all their filthineſs, and blaſphemies; or elſe you muſt become Heathens and Infidels. For as Joſhua ſpeaketh unto the Iſraelites, Joſ. 24.2. Your fathers dwelt on the other ſide of the flood of old time, even Terah the father of Abraham, and the father of Nachor: and they ſerved other gods. The like may I ſay to you in this caſe, Your fathers of old time were Idolaters, they were drencht in the polluted waters of Popiſh darkneſs, Idolatry, and Superſtition: within the compaſs of two hundred years, they worſhipped God in a language they underſtood not; they gave heed to ſeducing ſpirits, and doctrines of Daemons; they gave adoration to Saints and Angels; nay, they worſhipped bread and wine, and dumb pictures and images. Or if you will go ſome hundreds of years higher into old times; then your fathers were downright Heathens, without the knowledge of Chriſt, or of God in Chriſt, that worſhipped and ſerved the creature more than the Creator. Which then is the good old way, that we may walk therein? Why, It is the Scripture-way, the high-way of holineſs, which God delivered unto his people in the writings of Moſes and the Prophets, thoſe ancient records of the Church, which are of greater antiquity than any profane Heathen writings whatſoever. For the prophecy came not, in old time, by the will of man: but holy men of God ſpake as they were moved by the holy Ghoſt, 2 Pet. 1.21. The good old way, is the way of the Saints in the primitive ages of the Church; wherein they travailed towards the kingdom of heaven: the way of Abel, and Enoch, and Noah, and Abraham, and other the ſervants of the moſt-High. And therefore when Peter calls them to the old times, it was to the times of Abraham the father of the faithful, 1 Pet. 3.5. For after this manner in the old time, the holy women alſo who truſted in God adorned themſelves, being in ſubjection unto their own husbands. Even as Sarah obeyed Abraham. The good old way, Sirs, is the way of righteouſneſs, innocence, and integrity, obedience to the Law of the Lord, and ſubjection to his will: which can plead its antiquity beyond that of ſin, which is but a novel invention of the devil (in compariſon) and proceedeth from the vain imagination of mans heart, Eccl. 7.29. God made man upright: but they have ſought out many inventions.
4. Are you reſolved to be of the Religion of your fathers, and to walk in their wayes, whatever they have been? Why, Remember, this was the very weapon, with which the unbelieving Jews fought againſt the Goſpel. It was the very argument which they preſſed againſt Chriſt and his diſciples, and the way to heaven which he preached. So that if you had lived in the dayes of Chriſt, you would have perſecuted him, as the Jews did; and would have oppoſed the Apoſtles, and ſought to have rooted up the doctrines of life and ſalvation. How was Paul principled, when he was a perſecutor? Why he was zealous againſt any thing that oppoſed the traditions of his fathers; And that blind zeal made him mad, againſt the Church, Gal. 1.14. Phil. 3.6. Act. 26.11. What had they to object againſt Stephen for which he was ſtoned? Why, the principal article of his charge was this, that he had preached againſt their cuſtoms, Act. 6.14.
5. This doth mightily enhance and aggravate the ſinfulneſs of a ſin, and tends to ripen the ſinners for deſtruction, when iniquity doth deſcend from one generation to another; and perſons continue to walk in thoſe evil courſes wherein their fathers have walked. For we ſhould take warning from them, not to commit the like abominations. Their evil actions ſhould be our admonitions, to keep free from the pollutions wherewith they were defiled. As hereditary diſeaſes which come in a blood, and by deſcent from parents to their children, are the moſt dangerous diſeaſes; ſo hereditary ſins and tranſgreſſions are the moſt deſtructive. Mark how Nehemiah pleads againſt Sabbath-breaking on this account, Neh. 13.17, 18. What evil thing is this that ye do, and profane the Sabbath day? Did not your fathers thus, and did not our God bring all this evil upon us, and upon this City? yet ye bring more wrath upon Iſrael, by profaning the Sabbath-day? God is wont to ſpare a rebellious people, till the meaſure of their iniquities are filled up; and then he ſweeps them away, with the beſom of deſtruction, Gen. 15.16. But, you will ſay, when is iniquity like to come to its full? Why, when one generation goeth on after another, to ſlight the Majeſty of the Lord, and to trample upon his word. Then God will viſit upon ſuch a people their own ſins, and their fathers alſo. He will viſit their iniquity to the third and fourth generation, Mat. 23.31, 32. Ye are the children of them which killed the Prophets. Fill ye up then the meaſure of your fathers. And Iſa. 65.6, 7. Behold it is written before me, I will not keep ſilence: But will recompenſe, even recompenſe into their boſom, your iniquities and the iniquities of your fathers together (ſaith the Lord) which have burnt incenſe upon the mountains, and blaſphemed me upon the hills: therefore I will meaſure their former work into their boſom. So that I may fitly conclude this point with the inſtruction of the Prophet Zechariah, Chap. 1.4. Be ye not as your fathers, unto whom the former Prophets have cryed, ſaying, Thus ſaith the Lord of Hoſts, Turn ye now from your evil wayes, and from your evil doings: but they did not hear, nor hearken unto me, ſaith the Lord. That's the firſt caſe wherein it concerns us to uſe abundant circumſpection.
2. In caſe of great men, and mighty men, that are ſet over us. When Magiſtrates and Rulers turn aſide unto vanities, the people are ready to comply with them. And carnal reaſon is at hand to prompt arguments for it; becauſe this is the way to be countenanced and reſpected by Governours: Here lieth the plain road to preferment. And herein ſinners think they have ſomething to ſay for themſelves to juſtifie their compliance, Muſt we not obey authority? and ſhall we not ſubmit our ſelves to them that are ſet over us? Have not they ſouls to ſave as well as we? and if they do thus and thus, why ſhould we be ſo preciſe to ſcruple at it? So that, my Brethren, there needs ſpecial caution to keep our ſelves pure in this caſe, Prov. 29.12. If a Ruler hearken unto lies, all his ſervants are wicked. i. e. They will be ſure to ſuit their carriage, in a comportment with his corrupt humour: they will ſeek to ingratiate themſelves, by being like unto him. The miſtakes and miſcarriages of private men are like a pocket-watch that goeth falſe, that deceives but one or two: But the ſins of Princes and great men are like the ill-going of a Town-clock that deceives all the neighbourhood. Therefore it is ſaid of Jeroboam, that he did not only ſin himſelf, but he made Iſrael to ſin alſo, 1 King. 15.34. How did he make them to ſin? Well he might force them to ſuffer, but he could not compel them to ſin: many would not be made to ſin by him, whoſe hearts were upright with Jehovah, but rather left their poſſeſſions and all that they had in Iſrael. The meaning then is this; Jeroboam, and his Princes, and Counſellors, led them the way, and the people were ſoon wrought upon to conform to their example, Hoſ. 5.11. Ephraim is oppreſſed, and broken in judgment: becauſe he willingly walked after the commandment; i. e. after the commandment of Jeroboam and his Counſellors, whereby the worſhip of Dan and Bethel was eſtabliſhed, and ſet up. See how the people plead from the practiſe of their Princes, and their forefathers together, Jer. 44.16, 17. As for the word that thou haſt ſpoken to us in the name of the Lord, we will not hearken unto thee. But we will certainly do whatſoever thing goeth forth out of our own mouth, to burn incenſe unto the Queen of heaven, and to pour out drink-offerings unto her; as we have done, we, and our Fathers, our Kings, and our Princes, in the Cities of Judah, and in the ſtreets of Jeruſalem; q. d. What doth this man tell us ſo much of the word of the Lord? Have any of the Rulers obſerved ſuch precepts? If they have worſhipped the queen of heaven, why may not we do ſo likewiſe? Some Interpreters think the Text hath a ſpecial eye upon this, Thou ſhalt not follow a multitude, foreign magnates, the mighty, ſo they render it; And the word may well take in both interpretations.
To quicken you therefore to caution in this reſpect, conſider:
1. That God is the chief governour of the world, who hath an abſolute dominion, and ſupremacy, over all people, and nations: and the greateſt princes, and men in higheſt places upon earth, are but his deputies, and ſubſtitutes, and under Officers: they are but our fellow-ſervants in relation to the moſt-High. So that, in the firſt place, we muſt have regard to the voice of the Lord; and reſpect the examples of great men, no further than they are correſpondent to his good pleaſure and will. Let me clear it up to you by a familiar inſtance. If a King command me, upon a certain day, to appear at ſuch a Town; and a Juſtice of peace require me at the ſame time to be at another place, far diſtant from it; whom muſt I herein obey? You will all conclude, that undoubtedly I muſt obey the King, becauſe he is the Supreme, and the Juſtice is but his Subſtitute; and ſo the commands of the King do ſuperſede the others injunctions. Why Sirs, This is the very caſe: God is a great King, the King of Kings, and Lord of Lords: and Magiſtrates and Rulers have their authority by deputation from him: they are his delegates, and act under him. So that firſt I muſt give obedience to the word of the Lord, who is the Sovereign. For the Kingdom is the Lords, and he is the Governour [the ſupreme Governour, the alone abſolute, and unaccountable Governour] among the Nations, Pſal. 22.28. All others are accountable for the exerciſe of their power unto God. This is a point ſo clear, that the Apoſtles durſt appeal to their very judges and adverſaries, concerning it, Act. 4.19. Whether it be right in the ſight of God, to hearken unto you, more than unto God, judge ye.
2. Though Rulers, and great men, may give thee countenance and preferment upon the earth, yet they cannot ſave thee from the wrath of an incenſed God. So that, do not provoke God to anger, to pleaſure the mightieſt man in the world; for he cannot uphold thee in the day of the Lords indignation. When perſons would employ us in any dangerous ſervice, we are wont to ſay, Will you bear me out, and ſtand by me, and ſee that I ſhall ſuſtain no damage by it? Pray think of it Sirs, To ſin againſt the Lord is very dangerous ſervice: and when thou art venturing upon it, to humour, and comply with great men, conſider whether they are able to bear thee out in it, and can maintain thy cauſe, when the Lord ariſeth to execute vengeance; whether they can keep thee from being called unto an account at the Judgmentſeat of Chriſt, and ſave thee from everlaſting burnings. Alas, they are not able to ſave themſelves. For he accepteth not the perſons of princes, nor regardeth the rich more than the poor: for they are all the work of his hands, Job. 34.19. He ſhall break in pieces mighty men without number, and ſet others in their ſtead, v. 24, He ſhall cut off the ſpirit of princes; he is terrible to the kings of the earth, Pſ. 76.12. So that I will ſhut up this point, with that paſſage of Solomon, Prov. 29.26. Many ſeek the Rulers favour, but every mans judgment cometh from the Lord. Men may think it is a point of wiſdom and policy, to pleaſe Rulers, and to keep in with them, though to the defiling of conſcience, and robbing the Lord of his glory: But in the end it will appear to be groſs folly and ſottiſhneſs: For it is upon the God of heaven we have our conſtant dependance, both for this life, and eternity: And if God adjudge thee to hell, for thy ſinful compliance; who can reverſe the ſentence, or can be able to deliver thee out of his hands?
That is the ſecond caſe wherein ſpecial caution is required.
3. In caſe of neer relations, and kindred, and intimate friends and acquaintance. Their practiſe hath a more than ordinary attractive influence. This is a ſnare of the devil, wherein many have been taken captive: an engine whereby Satan hath drawn abundance to deſtruction. Perſons are apt to plead for themſelves, that they muſt carry it fairly and courteouſly towards their relations and friends; and hold a familiar correſpondency with them: ſo that if their relations be vain, themſelves muſt be ſo too; and if they be wicked, how ſhould they help it, but that they muſt ſometimes partake with them in their wickedneſs? What would you have us to do, will they ſay? Would you have us caſt off our deareſt friends, and to ſeparate from our neareſt relations? This is given as the reaſon of the wickedneſs of Jehoram, His relations were ſinners, and he joyned with them: He had contracted affinity with a wicked family, and ſo drank of the cup of their abominations, 2 Chron. 21.6. He [Jehoram] walked in the way of the Kings of Iſrael, like as did the houſe of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the Lord. And this was one of the reaſons why God did ſo frequently and ſeverely charge his ancient people, that they ſhould not make a league, nor joyn themſelves in affinity with Idolaters: Becauſe he knew it would be a ſtrong incentive, to carry them into the like courſes: and woful experience proved it to be a truth, Deut. 7.2, 3, 4. Thou ſhalt make no covenant with them, nor ſhew mercy unto thm. Neither ſhalt thou make marriages with them; thy daughter thou ſhalt not give unto his ſon, nor his daughter ſhalt thou take unto thy ſon. For they will turn away thy ſon from following me, that they may ſerve other gods: ſo will the anger of the Lord be kindled againſt you, and deſtroy thee ſuddenly. As godly relations and acquaintance, that follow after holineſs, may be a means to turn a man unto the Lord; or at leaſt a great reſtraint to with-hold from open profaneneſs, and profeſſed rebellion againſt the Lord: ſo it is upon the other hand, When moſt of a mans relations, and kindred, and acquaintance, are evil, it proveth a ſtrong temptation to lead him unto evil with them, and to make him ſuch as they are.
Now therefore to fortifie your ſpirits, for the vanquiſhing of this temptation, let theſe following truths ſink deep into your hearts.
1. That the beſt love you can manifeſt, and the moſt ſignal kindneſs you can ſhew, to your dear friends and relations, is to endeavour to turn them from their ſins; and ſo to be a means of promoting their deliverance from the infernal pit of perdition. And if you will walk humbly and ſeriouſly as in the ſight of God and thereby adorn the doctrine of the goſpel, and put a luſtre upon religion, to the practical condemnation of their evil deeds; who knoweth what effect it may have to their conviction, and conſequently to their converſion, and the ſalvation of their ſouls? So that here is the queſtion, Doſt thou love thy relations indeed? Haſt thou an affectionate deſire of the welfare of thy friends? Why, here is the way to do them the greateſt office of love; by endeavouring to ingage them in the way that leadeth to eternal life. If thou doſt comply with them in ſin, that will but further harden them, and help them forward to hell: whereas if thou art perfect and upright with the Lord: Peradventure thy counſels and example may win them over to the wayes of holineſs. As the Apoſtle ſpeaks in the caſe of conjugal relation, 1 Cor. 7.16. What knoweſt thou, O wife, whether thou ſhalt ſave thine husband? Or how knoweſt thou, O man, whether thou ſhalt ſave thy wife? The like may I preſs upon you as to all kinds of relations. How knoweſt thou, but thou mayeſt be a means to convert thy friends and acquaintance? Or how canſt thou tell but thou mayeſt ſave the ſouls of thy relations, at leaſt of ſome of them? As thy ſelf art a ſervant of God, ſo thou mayeſt poſſibly bring them into the ſame covenant with the Lord.
2. It is no point of incivility and diſcourteouſneſs (however perſons may call it) for a man to ſtop his friends or acquaintance in a courſe of ungodlineſs, and to pull them as firebrands out of the burning. This I adde, to obviate the vain objections, and to prevent the carnal excuſes that ſinners commonly inſiſt upon to ſhift off their duty in this reſpect. Alas, will they ſay, would not you have us, to be courteous towards them, and to deal civily with them? Why man, it is the greateſt incivility imaginable, for thee to ſee thy friend, or thy brother, or ſome of thy near relations, to be in danger every day of being everlaſtingly undone, and dropping down into hell; and for thee to look on and let them periſh, without ſpeaking a word in order to the prevention; and not to make uſe of any means for their deliverance; but rather to haſten their eternal ruine and deſtruction. Put the caſe, that one of your deareſt friends or neareſt relations were diſtracted and mad, and you ſhould ſee him take up a ſword into his hand that he might fall upon it, and deſtroy himſelf: Would you let him alone, and ſay; I am loath to diſturb him, He is my dear friend. and I would not deal uncivily with him? Or would not you rather make haſt, and ſnatch the weapon away, to prevent his killing? This is parallel to the caſe that we are upon. For Sirs, all impenitent ſinners are mad, and beſides themſelves, they have loſt the right uſe of their reaſon, Eccl. 9.3. The heart of the ſons of men is full of evil, and madneſs is in their heart whilſt they live. And by going on, and continuing, in any courſe of ungodlineſs they do murder and deſtroy their own ſouls. Hoſ. 13.9. O Iſrael thou haſt deſtroyed thy ſelf, Ezek. 18.31. Caſt away from you all your tranſgreſſions, whereby ye have tranſgreſſed, and make you a new heart and a new ſpirit: for why will you die, O houſe of Iſrael? q. d. elſe you will periſh unavoidably, you will die eternally: there is no other way to eſcape the damnation of hell, which is the ſecond death. And art not thou a hard-hearted wretch, that canſt ſtand by, and behold thy friend murdering himſelf, and never ſtep in for his deliverance? Art not thou a very diſſembler, a Judas under the name of a friend, that betrayeſt him with a kiſs: that is, that letteſt him deſtroy his ſoul in thy ſight, and wilt not put in thy hand to ſave him, under the pretence of civility? It were the part of a true friend, to help him, what in thee lieth, out of his miſerable and wretched eſtate, Pſal. 141.5. Let the righteous ſmite me, it ſhall be a kindneſs: and let him reprove me, it ſhall be an excellent oyle, which ſhall not break my head, Prov. 27.5, 6. Open rebuke is better than ſecret love. Faithful are the wounds of a friend: but the kiſſes of an enemy are deceitful. And what, if they do not ſo account of it at preſent, but take a loving reproof, for an high affront? Yet remember, if the Lord ſhall once bring them to a right underſtanding of their ſpiritual eſtate, they will acknowledg your faithfulneſs, and love you the better. For he that rebuketh a man, afterwards ſhall find more favour, than he that flattereth with the tongue, Prov. 28.23. See the anſwer of the falſe prophets, when reclaimed from their errour Zech. 13.6. And one ſhall ſay unto him, what are theſe wounds in thine hands? Then ſhall be anſwer, thoſe with which I was wounded in the houſe of my friends, q. d. O, they have dealt very friendly with me, I now acknowledge it as an act of eminent kindneſs, in that they ſtopt me in my courſe, and did not ſuffer, to run headlong into deſtruction.
3. Be very careful, and prudent, and exceeding wary, in the choice of relations, and acquaintance. Make no friendſhip with evil men: do not put your ſelves by any contract of marriage, or ſervice, into a wicked family: make no affinity with a wicked kindred. Indeed as to natural relations, as that of parents, or brethren, or ſiſters, or the like, our whole work lieth in a way of caution: but as to relations upon choice, there is a work to be done by way of prevention. And indeed Sirs, it is a point of extreme folly, for any perſon whatſoever that would ſave his ſoul, to joyn himſelf, by way of choice unto wicked relations. Herein is a particular, wherein the rich in the world, have a great advantage above others. They have commonly the choice of moſt of an inferiour rank and condition, in point of marriage: and with a little more than ordinary coſt, they may have the choice of all in reſpect of ſervants, and attendants. But their common neglect in improving this advantage, and uſually preferring the traſh and dung of the earth, before holineſs and piety, in the choice of relations, is to me an undeniable practical evidence, How much this world is ſought after more than the world to come. Take the reſolution of David therefore as a copy to write after, Pſal. 101.4, 5, 6. A froward heart ſhall depart from me; I will not know aw icked perſon. Mine eyes ſhall be upon the faithful of the land, that they may dwell with me. And take the Teſtimonial of Ahimalech concerning David, as an incouragement hereunto, 1 Sam. 22.14. Who is ſo faithful as David in all thine houſe? Who will be ſo faithful in their places and fill up their relations with the duties incident to them, ſo diligently, and conſcientiouſly, as they that are in covenant with God, and have their hearts faſhioned after his heart? From whom can you exſpect ſo much comfort in this life, and ſo much furtherance in ſeeking after eternal life, as from the godly, who dare not wrong you, leſt they ſhould ſin againſt the Lord? And, on the other ſide, if you do willingly joyn your ſelves in affinity, or familiarity with the wicked, juſtly may the Lord give you up to follow their wickedneſs. For you can never comfortably expect, that God ſhould preſerve you from the commiſſion of ſin, unleſs you ſhun and avoid the occaſions of it.
4. Seriouſly mind the articles of the covenant of peace, and reconciliation; whereupon Chriſt doth enroll perſons amongſt the number of his diſciples, and doth undertake to conduct them unto the Father. Why, it is expreſly upon this condition, that they follow him rather than their deereſt relations; and cleave unto him, in all eſtates, though to the utter rejecting and caſting them off, Luke 14.26. If any man come unto me, and hate not his father, and mother, and wife, and children, and brethren, and ſiſters, yea and his own life alſo, he cannot be my diſciple. Not as if we were poſitively to hate our relations; for the doctrine of the goſpel, is a great promoter of love: It commands us to love our very enemies, much more our intimate frinds and acquaintance. But the meaning is this, if he do not hate them, i. e. if he do not love them, in a leſſer degree than he doth Chriſt, which is comparatively a kind of hatred: If he be not ready to reject and caſt them off, as we do that which we hate, rather than ſin againſt the Lord, and reject his word: If he do not ſtop his ears againſt their follicitations unto ſin, and ſtand faſt againſt their enticements: If he do not follow Chriſts command, and example, rather then theirs, when they come in a competition; he is but an hypocrite, whatſoever profeſſion he maketh. See that ſtrict and ſevere injunction, as to the Sin of idolatry, to the Iſraelites of old, Deut. 13.6, 8, 9. If thy brother, the ſon of thy mother, or thy ſon, or thy daughter, or the wife of thy boſom, or thy friend which is as thine own ſoul, entice thee ſecretly ſaying, let us go and ſerve other gods, which thou haſt not known, thou, nor thy fathers: Thou ſhalt not conſent unto him, nor hearken unto him, neither ſhall thine eye pity him, neither ſhalt thou ſpare, neither ſhalt thou conceal him. But thou ſhalt ſurely kill him; thine hand ſhall be firſt upon him to put him to death, and afterwards the hand of all the people.
That is the third caſe, that requires more than ordinary caution.
4. The fourth is in caſe of profeſſours of religion, and ſuch as make a ſhew of godlineſs, and have, or ſeem to have good acquaintance with the Almighty. People are apt to think, that they are bound to conform to their pattern, and to ſwallow down whatſoever they embrace, though it be corrupt and liable to juſt exception; eſpecially if they are perſons of any note and eminency in Religion. Whom may we imitate, if not thoſe that belong to the Lord, and call themſelves his ſervants? Here is much danger of being defiled, wherein we ſee ſuch as are accounted eminent profeſſours to defile themſelves. My brethren, as a godly man may fall foully into heinous tranſgreſſions, ſo a company of profeſſours of godlineſs may joyn together in ſo doing: And in ſuch a caſe it is an eaſie thing for a man or woman to ſlip inſenſibly into the ſame errour, and to be intangled with them in the ſame pollution. For this you have a notable inſtance in the perſon of Barnabas, touching the religious obſervance of the ceremonial law. When the believing Jews came from James to Antioch, they would not eat with the Gentiles, as putting an holineſs in abſtinence from thoſe things wherein Chriſt had purchaſed liberty: And the Apoſtle Peter and other Jews of Antioch, diſſembled in the matter and joyned with them in their ſeparation. And when Barnabas ſaw ſuch an eminent man as Peter and ſo many godly perſons take that courſe, he was quickly led into the ſame errour with them. And had not S. Paul withſtood them boldly, and rebuked Peter to the face, and ſtood up in the vindication of Chriſtian liberty, who knows how far the Gangrene might have ſpread? See the hiſtory of it at larg, Gal. 2.11, 12, 13, 14. They were men of repute for godlineſs, and believed in Jeſus Chriſt; and this mightily prevailed upon Barnabas, and carried him away. And upon this account it is that the devil acts moſt powerfully, and doth greateſt miſchief, by transforming himſelf into an Angel of light, and when his miniſters transform themſelves into the ministers of righteouſneſs. For he knows, that under a ſhew of Religion, and in compliance with them that are highly eſteemed for godlineſs, many will be wrought upon to ſuch things as otherwiſe they would abhor, 2 Cor. 11.13, 14, 15.
To give you ſome preſervatives againſt infection on this account, let me take the liberty to ſet before you theſe three Scripture truths.
1. That the examples of the very beſt, and choiceſt of the ſervants of God upon earth, are not abſolute and unqueſtionable rules for the guidance of our practiſe: but they muſt be reduced unto the great example, even that of our Lord Jeſus Chriſt; and no further owned, than they are conformable and conſentaneous thereunto. He did no ſin, neither was guile found in his mouth: He fulfilled all righteouſneſs without defect, or imperfection: He was a Lamb without ſpot, or blemiſh: and therefore we may be concluded by his pattern. But the moſt eminent Saints have their ſpots and blemiſhes. Godly men and women do not alwayes act their godlineſs, but ſometimes vent their corruptions as well as others. The principle of grace Sirs doth alwayes act like it ſelf, but a gracious man doth not alwayes act like himſelf, Jam. 3.2. For in many things we offend all. Eccl. 7.20. There is not a juſt man upon earth, that doth good, and ſinneth not. So that their examples muſt be tried by the Law, and the teſtimony; they muſt be examined as to their anſwerableneſs to the great example. Indeed, in many caſes, the practiſe of the Saints is a good Expoſitor of the rule, and ought to be improved as an argument to quicken us to live up to the rule of the word of God: but it is not ſufficient of it ſelf to conſtitute a rule, nor to juſtifie any action that is condemned thereby. And therefore, as we are commanded in one place to be followers of the Saints; ſo you have it reſtrained in another place with this limitation, as far as they are followers of Jeſus Chriſt. Compare Heb. 6.12. with 1 Cor. 11.1. If a man were tyed up in every thing to follow the example of the godly, he might at ſome times act like the devil, and do that which tends to promote his intereſt, Mat. 16.23. He turned and ſaid unto Peter, Get thee behind me Satan, thou art an offence unto me: for thou ſavoureſt not the things that be of God, but thoſe that be of men.
2. The very uſe that we ſhould make of the failings and miſcarriages of the godly, is not to incourage us to imitation, but to quicken us to the more heedful circumſpection; that we may not fall into their ſins. Thus ſhould we reaſon with our ſpirits, If ſuch or ſuch eminent Chriſtians have warped in this point, or the other; what need have we to watch and pray, leſt we ſhould enter into temptation? Let him that thinketh he ſtandeth, take heed leaſt he fall. See the pleading of Nehemiah from this Topick, Neh. 13.25, 26. Ye ſhall not give your daughters unto their ſons, nor take their daughters unto your ſons, or for your ſelves. Did not Solomon King of Iſrael ſin by theſe things? yet among many Nations was there no King like him, who was be…d of his God, and God made him King over all Iſrael; never theleſs, even him did outlandiſh women cauſe to ſin.
3. As a preventive againſt falling by this kind of ſeduction, be very cautious, that you do not divide aſunder into ſects, and parties, in the buſineſs of Religion. For then this temptation is apt to work more powerfully and prevalently, when we are of a party, and the evil is practiſed by men of the ſame confederacy and perſwaſion with us. When one Chriſtian is for Paul, and another of Apollos, and a third of Cephas: when believers are crumbled into diviſions, and take upon them names of diſtinction and ſeparation one from another: In ſuch a caſe, it is eaſie to be miſled and corrupted. People are apt to ſwallow down the tenents of that party to which they are joyned, without weighing them in the ballance of the ſanctuary; and to write after *Vix dici poteſt quanto libentius imilemur, quibus favemus. Fab.their copy, without queſtioning the warrantableneſs of it. And truly Sirs, there is utterly a fault-amongſt us at this day, concerning this matter. I am perſwaded, there are many, who would ſeem to be ſomething for godlineſs, can give you little or no grounds from the Scripture, for divers things which they maintain and practiſe; only they take it upon truſt from the men of their way and perſwaſion. And therefore my counſel is that of our Saviour, Mat. 23.8, 9, 10. Call no man father upon the earth, for one is your father which is in heaven. Neither be ye called maſters: for one is your maſter, even Chriſt. i. e. Do not build your faith, upon any mans judgment or opinion, but ſearch the Scriptures that you may know what is the mind of God: Do not make parties in Religion, nor impoſe upon mens faith, but teach them thoſe things, which I have commanded you. It ſeems to be ſpoken in oppoſition to the corrupt uſage amongſt the Jews, who were miſerably rent into Sects, and were ready to follow, ſome the dictates of one Rabbi, and ſome of another, who were the fathers or Ring-leaders of their Sect. But Sirs, all ſincere Chriſtians are of one ſociety, and have but one maſter even Chriſt. His ſheep hear his voice, and follow him, for they know his voice. But a ſtranger they will not follow, but will flee from him: for they know not the voice of ſtrangers, Joh. 10.4, 5.
So much for the fourth caſe that requireth ſuch abundant circumſpection, that we be not inſnared by the example of the multitude.
5. The fifth is, In caſe of men of excellent parts, and learning, and knowledge, above others. When many of that rank, ſuch as are accounted wiſe, underſtanding, judicious perſons, ſhall act ſanfully, and turn aſide into crooked wayes; then the common ſort of people think they may warrantably tread in the ſame path, when they have men of renown for knowledge, to go before them. Surely, will they argue, If there were any hurt in ſuch things, ſo many learned Doctors would not approve of them. Shall we be ſo highly conceited of our ſelves, as to think we are wiſer than ſuch great Scholars, and Teachers of the word of God? Herein ſeemeth to lie the force of the argument that was brought againſt the officers, who durſt not lay hands upon Chriſt, becauſe they took him for a Prophet, for that never man, ſpake like him, Jo. 7.47, 48, 49. Then anſwered them the Phariſees, are ye alſo deceived? Have any of the Rulers, or of the Phariſees believed on him? But this people that knoweth not the law are curſed. As if they had ſaid, do but obſerve Chriſts followers, and you ſhall find that generally they are but a company of poor, ignorant, and illiterate people: you have hardly one learned man amongſt them that owneth him. Do you think that if he were indeed the Meſſiah, the Phariſees would oppoſe him, who are men well skilled in the Law? Would not the Rulers cloſe with him? will you be ſo proud and arrogant as to prefer your judgment before theirs?
To quicken you a little to be cautious in this reſpect, there are four things worthy to be conſidered in this behalf.
1. That the promiſes for diſcovering the will and mind of the Lord, in reference to matters of everlaſting concernment, are not made to men of great parts and learning; but to ſuch as ſerve the Lord in ſimplicity, and integrity of heart. When a perſon is truly deſirous to fear the name of God, and maketh it his ſtudy and principal deſign to commend his conſcience in his ſight; ſuch a one, though he be but of meaner parts and accompliſhments, is in a greater likelihood to be clearly inſtructed in the things concerning the kingdom of heaven, *Niſi fidelium operum uſus praeceſſerit doctrinae cognitio non apprehendetur: Hil. in Pſ. 118.then the greateſt ſcholars, that are ſtrangers to the ſanctifying grace of the ſpirit, Pſal. 25.12. What man is he that feareth the Lord? Him he will teach in the way that he ſhall chuſe. And v. 14. The ſecret of the Lord is with them that fear him, and he will ſhew them his covenant. Mark it Sirs, it is not much learning in the head, but godly ſincerity and the fear of the Lord in the heart, that doth entitle us to theſe promiſes of divine teaching. So that this is a poor argument of the goodneſs, or juſtifiableneſs of any way, becauſe many great ſcholars and wiſe men walk in it. Beſides, the Holy Ghoſt is expreſs in this point, that moſt wiſe men after the ſleſh are ſtrangers unto the power of godlineſs, and enemies to the way of ſalvation, 1 Cor. 1.26, 27. For you ſee your calling, brethren, how that not many wiſe men after the fleſh, not many mighty, not many noble are called. But God hath choſen the fooliſh things of the world, to confound the wiſe: and God hath choſen the weak things of the world, to confound the things that are mighty. Some there are of all ſorts that are gathered into the kingdom of Chriſt (for it is not the condition or ſtate of life, but the conſtitution or frame of the heart, which is the hindrance unto ſalvation) But there are not many of this ſort, namely, of them that are learned and wiſe after the fleſh: The greateſt number of ſuch are uſually adverſaries to the truth. See the words of our Saviour in his thankſgiving unto God, Mat. 11.25. At that time Jeſus anſwered and ſaid, I thank thee, O Father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes.
2. Are they men of wiſdom and underſtanding, whoſe examples are pleaded, in oppoſition to the commands of Jeſus Chriſt? But how ſhall it be known, whether they are wiſe indeed? All is not gold, we ſay, that makes a glittering ſhew: ſo, All is not true wiſdom that carrieth the face of it, and hath that name and title given to it. They alone are truly wiſe who keep exactly cloſe to the word of God, and that dare not venture to do what is diſpleaſing in his ſight. Whatſoever hath a tendency to carry a man in oppoſition to the word, or to cauſe him to reject the law of the Lord of hoſts, is but the appearance, and ſhew of wiſdom; it is indeed the greateſt madneſs and folly. There are two places of divine writ for the confirmation of this point, worthy to be wrote on the tables of mens hearts as in letters of Gold, and as with the pen of a Diamond, that they may never be obliterated. The firſt is that, Deut. 4.5, 6. Behold I have taught you ſtatutes and judgments, even as the Lord my God commanded me, that ye ſhould do ſo, in the Land whither ye go to poſſeſſe it. Keep therefore and do them, for this is your wiſdom, and your underſtanding in the ſight of the nations, which ſhall hear all theſe ſtatutes, and ſay, Surely this great nation is a wiſe and underſtanding people. By contempt of the word of Chriſt we provoke to indignation the God of infinite power, againſt whom never man hardened himſelf and proſpered. And is it not perfect madneſs to ingage him to be our adverſary? It is a point of the higheſt wiſdom to keep in with the moſt high, and to get an intereſt in his favour? Obedience to the ſtatutes of God hath the promiſe of a bleſſing annexed to it; and the contrary is attended with a curſe, that will ſecretly inſinuate it ſelf into all a mans enjoyments, and eat out the comfort of them. It is by the word of Chriſt you muſt be judged hereafter, and ſentenced to receive your everlaſting portion; And therefore it muſt needs be an act of the higheſt wiſdom, not to deſpiſe the word, nor to ſet up the dictates of men above the word. The other text you have Jer. 8.9. The wiſe men are aſhamed, they are diſmayed and taken. Lo, they have rejected the word of the Lord, and what wiſdom is in them?
3. God doth many times leave many learned, and wiſe men, unto themſelves, to fall into errours and corruptions, to this very purpoſe, that others may be tried by them, whether they will follow their opinion and judgment, or ſtick faſt to Gods teſtimonies, Dan. 11.35. And ſome of them of underſtanding ſhall fall, to try by them. We read it, to trie them: But the words are foreign ad probandum per illos, to prove others by their example; They ſhall therefore be ſuffered to fall into many ſins and corruptions, (for of that ſort of falling it may well be underſtood) that it may be ſeen, who will cleave unto the word of God, rather than to the opinions of learned men.
4. Whereas they were wont to be charged as proud, arrogant, and ſelf-conceited perſons, that will not in all things ſubſcribe to the judgments of learned men; but ſcruple ſuch things as many underſtanding judicious perſons make no bones of: You muſt remember as to this, that it is rather an act of the greateſt pride and arrogancy in the moſt learned men, to ſet up their dictates in oppoſition to the commands of Jeſus Chriſt. All that are truly humble will ſtoop to his precepts, and ſubject themſelves to his guidance and governance, 1 Tim. 6.3, 4. If any man teach otherwiſe, and conſent not to wholſom words, even the words of our Lord Jeſus Chriſt, and to the doctrine which is according to godlineſs: He is proud, knowing nothing, Neh. 9.29. Thou teſtifiedſt againſt them, that thou mighteſt bring them again unto thy law: yet they dealt proudly, and hearkned not unto thy commandments. Mark it, here are the proud and arrogant perſons, that think themſelves wiſer than God, and will not ſubmit to his inſtructions and counſels. This is pride indeed, and monſtrous ſelf-conceitedneſs. And therefore let me cloſe this head with the advice of Solomon, Prov. 3.5, 6. Truſt in the Lord with all thine heart, and lean not to thine own underſtanding. In all thy wayes acknowledg him, and he ſhall direct thy paths.
6. The laſt caſe I ſhall mention, wherein eſpecial care is to be taken, leſt we be inſnared by the example of the multitude, is in caſe of the Inhabitants of the places where we live, and amongſt whom we dwell: and (that I may comprize them together) in caſe of the perſons with whom much of our buſineſs lieth in matters of the world, and with whom we often converſe in our ſecular negotiations and affairs. I joyn them together, becauſe there is a neer cognation and ſimilitude betwixt them, and the temptation works in both, upon the ſame ground and motive. People are willing to doe, as their neighbours do: and to take the ſame courſe, as their ordinary companions take, and men of the ſame rank and outward condition with them. Will the tradeſman be apt to plead, other men of my profeſſion commonly ſit and tipple at the alehouſe, and tavern, and they ſay, they cannot make a good bargain without it; or they ſhould loſe their cuſtom, except they humour their enſtomers in their luſts; And why may not I do the ſame? Others ſay, they cannot live if they ſhould ſpeak the truth in their markets, and not take the liberty to diſſemble or lye as to the price of their commodities; and why ſhould I be more ſtrict than they? Will the gentleman argue, other men of my rank and eſtate ſpend their time in hawking, and hunting, and carding, and gaming, and revelling; they never think of a calling, or how to be ſerviceable to God in their generations; and why may not I take the ſame liberty? Moſt in the town and pariſh neglect ſtudying the word, and never pray in their families, nor inſtruct their children, and ſervants; and what reaſon is there that we ſhould be more preciſe than all the neighbour hood beſides? As perſons love to be in the common faſhion, as to their garb and habit; So in reſpect of their moral actions and behaviour: So much is clearly implyed in the words of Joſhua, cap. 24.15. If it ſeem evil to you to ſerve the Lord; chuſe you this day whom you will ſerve, either the gods which your fathers ſerved, that were on the other ſide of the floud, or the gods of the Amorites in whoſe land ye dwell. He knew, that men are inclined to be of the ſame religion with the people of the place where they dwell, and to conform to the inhabitants of the neighbourhood, that are round about them. And therefore the Lord doth warn his people to take heed of the ſins of the Canaanites when they ſhould come to dwell in the land of Canaan, Deut. 6.10, 11, 14. And it ſhall be when the Lord thy God ſhall have brought thee into the land, which he ſware unto thy fathers, &c. Then beware leſt thou forget the Lord, which brought thee forth out of the land of Egypt; from the houſe of bondage. And v. 14. Ye ſhall not go after other gods of the gods of the people which are round about you, q. d. You have heard already of their abominations, and perhaps think you abhor them; but the danger will be when you come into their land, and to have your habitations amongſt them: then you will be apt to do after their cuſtomes. Now to fence you againſt the prevalence of this temptation, let me beſeech you to lay to heart this one particular. That by caſting our lot amongſt evil neighbours, and in the midſt of a wicked people, God doth trie us whether our hearts are ſound in his ſtatutes, or not; and whether we will deal faithfully, or falſly, in his covenant. And will not you be careful to be found upright, when you are upon the trial? If a maſter ſhould leave a ſum of money, ſcattered up and down in a room, as if it were neglected; and the ſervant knoweth that it is but purpoſely to trie his honeſty; and that his maſter hath told it exactly, and knoweth if any be miſſing; only he taketh this way to trie his truth, and fidelity: Would not the ſervant be very careful and wary in ſuch a caſe, when he knoweth he ſtands upon his trial? Why man, thus it is in this matter. Is thine habitation fixed amongſt workers of iniquity? Doth much of thy buſineſs lye with thoſe that are profane and ungodly? Why, now thou ſtandeſt upon thy trial, and God doth order it to be ſo, to this very end, that he may trie thy truth and fidelity, and the honeſty of thy heart, whether thou wilt follow his word, or their examples. That's a notable text to this purpoſe, Judg. 3.1, 4. Now theſe are the Nations, which the Lord left to prove Iſrael by them. And v. 4. And they were to prove Iſrael by them, to know whether they would hearken to the commandments of the Lord, which he commanded their fathers by the hand of Moſes. God could have drove out all the idolatrous Nations together, and have utterly rooted them up at firſt before the face of his people: But he left ſome to be diſperſed amongſt them. To what end were they left? Why to this very end, that he might try his people, whether they would cleave unto him, with full purpoſe of heart, or not. So God could gather his Saints together, and deſtroy the wicked from amongſt them: But he leaves them ſcattered up and down in the midſt of the ungodly, and ſurrounded with them on every ſide, to this very purpoſe, That he may try them, whether they will fear and ſerve him, or be conformed to the wicked amongſt whom they dwell.
And therefore it is worth your obſerving by the way, That there are three ſorts of providential diſpenſations, whereby God doth eſpecially ſet his people upon the trial.
1. By permitting errors, and hereſies to be vented amongſt them: By ſuffering men to vent their own corrupt notions, inſtead of divine truths; and to ſet up their own ſuperſtitious inventions, in the place of Chriſts Ordinances. Theſe are a great trouble and perplexity upon the ſpirits of the godly; and perhaps ſometimes they are apt to wonder, that the Lord doth not take more care of his own worſhip and inſtitutions, but ſuffereth them to be defiled with humane devices, and ſinful mixtures. Why Sirs, God is jealous of his truth, and worſhip; but he ſuffers theſe errors, and corruptions for a time, that Profeſſors may be tried, concerning the ſoundneſs of their profeſſion: whether they will be blown aſide by every wind of doctrine, and be carried by every ſpecious pretence, to follow the fancies of men; or will hold faſt the truth and ſimplicity of the Goſpel, 1 Cor. 11.19. For there muſt be alſo hereſies among you, that they which are approved, may be made manifeſt among you.
2. God doth put his people upon the trial, by letting forth the rage of unreaſonable men againſt them: and by exerciſing them under hardſhips and difficulties, upon the ſcore of Religion. For times of ſuffering for righteouſneſs ſake, are diſcriminating ſeaſons. The boyſtrous wind of perſecution will drive away the chaff, and the wheat only will abide. And therefore ſuch diſpenſations are called trials, becauſe Gods end therein is, that his people may be proved. He doth not give them into the hands of his adverſaries, as if he did not regard their welfare, or ſought their ruin, or delighted in their afflictions and ſorrow; but his intent is to try them, 1 Pet. 4.12. Beloved, think it not ſtrange concerning the fiery trial, which is to try you, as if ſome ſtrange thing happened unto you, Jam. 1.2, 3. My brethren, count it all joy when ye fall into divers temptations: knowing this that the trying of your faith worketh patience.
3. The Lord doth put his ſervants upon the trial, by diſperſing them amongſt the ungodly, and fixing their habitations in the midſt of ſinners. For God hath appointed before, the bounds of mens dwellings, here, as well as their eternal condition hereafter, Act. 17.26. And he could gather his people into a body together: But he hath ſcattered them up and down, here a perſon, and there a family, and the wicked are one very ſide: and it is done to this end, that they may be proved, whether they will go down the ſtream with the multitude, or walk in the narrow way of holineſs, and the fear of God. And would not you be found faithful upon trial? Take the reſolution of David as a pattern, Pſal. 17.3, 4. Thou haſt proved mine heart, thou haſt viſited me in the night, thou haſt tryed me, and ſhalt find nothing: I am purpoſed that my mouth ſhall not tranſgreſs. Concerning the works of men, by the word of thy lips, I have kept me from the paths of the deſtroyer.
This is all that I ſhall ſpeak under the third general Head, Touching the ſpecial caſes that require moſt diligent circumſpection, leſt we be drawn aſide into ſin by following the multitude.